172 [See Note 10. p. 253. The beauty of this mysticism need not be pointed out, but it need not be pressed as exposition.]

173 [This illustrates, in part, the difference between the esoteric, or mystic, and the more popular teaching of our author.]

174 Ecclus. xxxix. 13, 14.

175 Ecclus. xxxix. 26, 27.

176 [Family prayers, apparently.]

177 See p. 258, infra. Sleep, he supposes, frees the soul as really, not so absolutely, as death:-"

Th' immortal mind that hath forsook

Her mansion in this fleshly nook."

Penseroso, line 91.]

178 Iliad, x. 155. [Note the Scriptural moderation with which he censures, recognising what is allowable, and rejecting the "pride that apes humility."]

179 Luke xii. 35-37. [Concerning "sleep," see p. 259. infra.]

180 [Holy men, on waking in the night, have always used ejaculations, even when unable to rise. Ps. cxix. 62; Acts xvi. 25.]

181 John i. 5.

182 John i. 3, 4.

183 Prov. viii. 34.

184 1 Thess. v. 5-8.

185 [Does our author here use the term "regeneration" with reference to the restitution of all things? (Matt. xix. 20; Acts iii. 21.) He touched upon the subject above, speaking of one that is illuminated: then he begins upon the true life, and to this he may refer. But it strikes me, that naming Lot, his place in the dispensations of grace strikes him as needing some comment, and so he apologizes for passing on.]

186 [See note, 7 supra, p. 257. Here the immaterial soul is recognised as wholly independent of bodily organs, and sleep is expounded as the image of death freeing the mind.]

187 [The psychology of Clement is noteworthy, but his ethical reflections are pure gold.]

212 188 For obvious reasons, we have given the greater part of this chapter in the Latin version. [Much of this chapter requires this sacrifice to a proper verecundia; but the learned translators have possibly been to cautious, erring, however, on the right side of the question.]

213 189 [For the substance of this chapter, see Kaye, p. 84.]

190 Gen. i. 27, 28.

191 Deut. xiv. 7.

192 [He lays down the law, that marriage was instituted for the one result of replenishing the earth; and he thinks certain unclean animals of the Mosaic system to be types of the sensuality which is not less forbidden to the married than to others.]

193 Rom. i. 26, 27.

194 Jer. xii. 9. [The empirical science of the day is here enlarged upon, by Clement, for he cannot forbear to make lust detestable by a natural parable of the foul hyaena.]

205 [He has argued powerfully on the delicacy and refinement which should be observed in Christian marriage, to which Lactantius in the next age will be found attributing the glory of chastity, as really as to a pure celibacy. He now continues the argument in a form which our translators do not scruple to English.]

216 [Right reason is the best remedy against all excesses, argues our author, but always subject to the express law of the Gospel.]

241 217 Chap. xi. is not a separate chapter in the Greek, but appears as part of chap. x.

218 Luke xii. 22, 23.

219 Luke xii. 24.

220 Luke xii. 24.

221 Luke xii. 27.

222 Luke xii. 28.

223 mete/wroj

224 Matt. vi. 32.

225 Clement uses here Platonic language, do/ca meaning opinion established on no scientific basis, which may be true or may be false, and e0pisth/mh knowledge sure and certain, because based on the reasons of things.

226 [Martial, Epigrams, passim.]

227 [The reproach and opprobrium of foppery.]

228 Dan. vii. 9.

229 Rev. vi. 9, 11.

230 [This refers to the natural tint of unbleached linen, or to wool not whitened by the art of the fuller. Hermas speaks of "pure undressed linen." Book iii. 4, p. 40, supra.]